sequences of which it has to bear or enjoy in series of future
embodied existences, the Lord--as a retributor and dispenser--allotting
to each soul that form of embodiment to which it is entitled by its
previous actions. At the end of each of the great world periods called
kalpas the Lord retracts the whole world, i.e. the whole material world
is dissolved and merged into non-distinct Maya, while the individual
souls, free for the time from actual connexion with upadhis, lie in deep
slumber as it were. But as the consequences of their former deeds are
not yet exhausted, they have again to enter on embodied existence as
soon as the Lord sends forth a new material world, and the old round of
birth, action, death begins anew to last to all eternity as it has
lasted from all eternity.

The means of escaping from this endless sa/ms/ara, the way out of which
can never be found by the non-enlightened soul, are furnished by the
Veda. The karmaka/nd/a indeed, whose purport it is to enjoin certain
actions, cannot lead to final release; for even the most meritorious
works necessarily lead to new forms of embodied existence. And in the
j/n/anaka/nd/a of the Veda also two different parts have to be
distinguished, viz., firstly, those chapters and passages which treat of
Brahman in so far as related to the world, and hence characterised by
various attributes, i.e. of I/s/vara or the lower Brahman; and,
secondly, those texts which set forth the nature of the highest Brahman
transcending all qualities, and the fundamental identity of the
individual soul with that highest Brahman. Devout meditation on Brahman
as suggested by passages of the former kind does not directly lead to
final emancipation; the pious worshipper passes on his death into the
world of the lower Brahman only, where he continues to exist as a
distinct individual soul--although in the enjoyment of great power and
knowledge--until at last he reaches the highest knowledge, and, through
it, final release.--That student of the Veda, on the other hand, whose
soul has been enlightened by the texts embodying the higher knowledge of
Brahman, whom passages such as the great saying, 'That art thou,' have
taught that there is no difference between his true Self and the highest
Self, obtains at the moment of death immediate final release, i.e. he
withdraws altogether from the influence of Maya, and asserts himself in
his true nature, which is nothing else but the absolute highest B